Conduct me, O Lord, in thy justice: because of my enemies, direct my way in thy sight.

“There is … a human righteousness that depends on external laws, but it is inferior, possessing nothing perfect and complete, arising from human deliberation. It is your righteousness, on the contrary, that I seek, that has come down from you and leads up to heaven.… The present life, you see, is a way on which guidance from on high is required. I mean, if we want to enter a city, we need someone to show us the way; much more if we are to travel to heaven do we have need of grace from above to point out and determine the way and guide us on it. There are many paths to lead us astray, after all. Hence let us hold God's right hand.”

“"For truth is not in their mouth" (ver. 9). To whose judgment of course then there is no trusting, and therefore must we fly within to conscience, and the sight of God. "Their heart is vain." How then can truth be in their mouth, whose heart is deceived by sin, and the punishment of sin? Whence men are called back by that voice, "Wherefore do ye love vanity, and seek a lie?" "Their throat is an open sepulchre." It may be referred to signify gluttony, for the sake of which men very often lie by flattery. And admirably has he said, "an open sepulchre:" for this gluttony is ever gaping with open mouth, not as sepulchres, which, on the reception of corpses, are closed up. This also may be understood hereby, that with lying and blind flattery men draw to themselves those whom they entice to sin; and as it were devour them, when they turn them to their own way of living. And when this happens to them, since by sin they die, those by whom they are led along, are rightly called open sepulchres: for themselves too are in a manner lifeless, being destitute of the life of truth; and they take in to themselves dead men, whom having slain by lying words and a vain heart, they turn unto themselves. "With their own tongues they dealt craftily:" that is, with evil tongues. For this seems to be signified, when he says "their own." For the evil have evil tongues, that is, they speak evil, when they speak craftily. To whom the Lord saith, "How can ye, being evil, speak good things?"”

“Ad-nai [lead me] (ה' - Ad-nai): The beginning/essence of my prayer (techilat tefilati) is that You lead me (she-tancheni) in the way of Your righteousness (be-derekh tzidkatekha). Because of my watchful foes (לְמַעַן שׁוֹרְרָי - lema'an shorerai): For I fear that my foot will slip (she-tim'ad ragli) and You will punish me (ve-ta'anisheni); then my watchful foes (shorerai) will rejoice. And its meaning [the meaning of shorerai] is from the root/sector (mi-gizrat) of (Numbers 24:17): "I behold him" (ashurennu), but not near." [It means] like one who eyes David hostilely (עוֹיֵן אֶת דָּוִד - o'yen et David, cf. I Samuel 18:9), those who watch intently (ha-mistaklim) for a day of calamity (be-yom ra'ah). And the word Make straight (הַיְשַׁר - hay'shar) is [an imperative form] like [hay'tze] in (Genesis 8:17): "Bring out with you" (hay'tze itakh).”

“Lead me, O Lord, in Thy righteousness: – This is my prayer unto Thee, that Thou shouldest lead me in Thy righteousness, meaning that Thou shouldest help me to go in the way of righteousness and justice, and lead me in it so that I may not stumble. Because of my watchful foes: – That they may not be able to rejoice over me through my stumbling, make straight Thy way before my face. And my watchful foes (שׁררי) – is the equivalent of “my enemies,” and is derived from (the verb) “I spy him (אשׁורנו), but not nigh” (Num. 24:17), because he is looking for evil, as (in the verse) “Saul eyed David” (1 Sam. 18:9). And this prayer is that He (God) should deliver him from faults and from deliberate sins, as he says (in the verses Ps. 19:13, 14): “Clear me from hidden (faults); moreover, from deliberate sins restrain Thy servant.” Make Thy way plain before my face: – הישׁר (“make plain”) has the yodh of the first radical pronounced, unlike verbs in which the first radical is quiescent; and a similar case to it is אתך היצא (“Bring forth with thee,” Gen. 8:17). And Kethib has waw on the analogy of verbs with the first radical quiescent; and so with the pathah of the second radical (הושר הישַׁר), as also (in the verse): “Cause Thy mighty ones to come down (המחת), O Lord” (Joel 4:11).”

“Above, the Psalmist set forth a prayer against those who persecute him openly; here he prays against the deceitful, lest he be deceived. And concerning this he does two things. First he sets down a petition against the deceitful, lest he be deceived. Second, that his fall may be repaired, where he says, "O Lord, rebuke me not in thy indignation," etc. This Psalm has in its title something new, which is this: "Unto the end, for her that obtaineth the inheritance." Here a figure and a mystery are touched upon. The figure indeed can be understood in two ways. First, as the Gloss expounds it, and as is found in the history of Genesis 21, that Sara, seeing Ismael playing with Isaac her son, was troubled, and said to Abraham: "Cast out this bondwoman and her son: for the son of the bondwoman shall not be heir with my son Isaac." Sara understood that playing to be a persecution against Isaac; but Abraham took it hard, what Sara had said about his son Ismael; but God said to him: "Let it not seem grievous to thee for the boy, and for thy bondwoman: in all that Sara hath said to thee, hearken to her voice: for in Isaac shall thy seed be called," etc.: as if to say: Isaac shall be thy heir, not Ismael. Whence below, in Genesis 25, it is said: "Abraham gave all his possessions to Isaac; and to the children of the concubines he gave gifts," etc. This Psalm, then, can be referred to this: that the people of the Jews, according to the figure, obtained the promised inheritance of Abraham, whose head was David, and king. But according to the mystery, the Christian people obtained it: Galatians 4: "Now we, brethren, as Isaac was, are the children of promise." Therefore this Psalm tends unto the end, that is, unto Christ, whom it praises for her, namely for the Church, which obtains the inheritance, the synagogue being reproved. In another way, according to the letter of Jerome, the title is: "To the victor, a song of David for the heirs": and thus it can be understood that this Psalm was made for a victory which David had, according to the letter. And it must be known that David, fleeing, lost his inheritance through Absalom, as is found in 2 Kings 16. Whence, just as the preceding Psalm was for deliverance and victory against Absalom, so he made this one for the recovery of his inheritance: because when David had returned to Jerusalem, still certain others rose up wickedly against him. Whence in 2 Kings 20, David commanded Amasa that within three days he should assemble all the men of Judah, that he might pursue Seba the son of Bochri: "for he is likely to do us more harm than did Absalom." For Seba had passed through all the tribes of Israel as far as Abela, and all the chosen men had gathered to him: when he was beheaded, David reigned over all Israel. In this Psalm, then, according to the letter, three things are considered. First he asks to be heard. Second he shows his confidence of being heard, where he says, "in the morning thou shalt hear." Third he sets forth his petition, where he says, "O Lord, lead me." Concerning the first he does two things. First he asks to be heard. Second he signifies the reason for being heard, where he says, "my king." It must be noted that whoever wishes to ask something of someone proceeds thus. First he desires what he wishes to ask. Second he meditates the words to be proposed. Third he proposes them to the one who is to hear. And conversely for the hearer. First he perceives the words by hearing. Second by understanding he grasps the sense of the words. Third he is inclined to fulfill the desire of the petitioner. David, then, speaks to God according to this likeness. And first he asks the first thing, namely that He hear his words with exterior hearing, when he says, "Give ear, O Lord, to my words." Second he asks for the sense, namely the understanding of the words, when he says, "understand my cry," not the exterior but the interior affection: Psalm 17: my cry in his sight; Jerome: "understand my murmuring," which I have thought to propose: and this agrees with that translation which says "my meditation." Third he asks for the third thing, namely to be heard: "attend to the voice of my prayer," that is, may you be willing to hear my prayer: Psalm 69: "O God, attend unto my help." But does God do these things separately — hear, attend, hearken? It must be said that he speaks metaphorically: namely that He may approve all these things, the exterior words, the interior meditation, and what is proposed. Second he sets down the reason for being heard, when he says, "my king." And this is the beginning of the verse according to the Greek. A threefold reason for being heard is set down, namely on the part of God. Of these one is "my king." For it belongs to a king to govern. Since, then, this pertains to God, it pertains to Him to provide for necessities: Jeremiah 10: "who shall not fear thee, O king of nations?" Another reason is that He is "God": for God is the end of our wills and their preserver: Psalm 27: "in God my heart hath confided, and I have been helped," etc. And therefore he says "my God": Isaiah 8: "should not the people seek a vision of their God, for the living and for the dead," etc. The third reason is taken on the part of him who prays, when he says: "for I will pray to thee, O Lord"; as if to say: it is fitting, because thou hast promised to hear those who pray. Matthew 7: "every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh it shall be opened." Nor is it a contradiction that Jerome says "I entreat," while here it says "I will pray": because this designates the continuation of prayer without ceasing: as if to say: thus will I pray, yet I always entreat: Luke 18: "we ought always to pray, and not to faint." This is the second part of the Psalm. Here he first shows that he has confidence of being heard. Second, the reason for that confidence, where he says "in the morning I will stand before thee," etc. He says, then: "in the morning thou shalt hear my voice": according to the letter, that is, quickly, as if to say seasonably. For this we ought to hope of God, that He will hear quickly: Isaiah 30: "at the voice of thy cry, as soon as he shall hear, he will answer thee." The same, near the end: "while they are yet speaking, I will hear." The reason for his confidence is set down when he says, "in the morning I will stand before thee," etc. Note that "morning" is spoken of in four ways: namely of the natural day: Genesis 1: "the evening and morning were one day." Likewise of human life; and thus youth is called morning: Psalm 89: "in the morning may it flourish and pass away." Likewise of the day of grace, in the first conversion of man to God, because then he begins to have the light of grace: Psalm 89: "we are filled in the morning with thy mercy." Likewise of eternity: Psalm 29: "in the evening," namely in the present life, "weeping shall have place, and in the morning," namely of eternity, "joy." A twofold reason, then, is assigned for this confidence. First, because "in the morning" he stands, that is, he adheres to God, and prepares himself for God; whence Jerome has "I will prepare myself": Ecclesiasticus 18: "before prayer prepare thy soul, and be not as a man that tempteth God." "In the morning," then, of the day, that is, in the mornings, "I will stand before thee," that is, I will attend to thee. And this, because then a man is free from cares, and has a heart more free to think of God: Psalm 62: "in the mornings, O Lord, I will meditate on thee": Isaiah 26: "yea, with my spirit within me in the morning early will I watch to thee, and thou shalt hear my voice," etc. Because He hears the devout. "In the morning," namely of grace, the darkness of guilt being driven away, "I will stand before thee, and will contemplate," as the letter of Jerome has it. 2 Kings 23: "as the light of the morning, when the sun riseth, shineth in the east without clouds," etc. "Thou shalt hear my voice," namely by freeing from guilt and punishment. Or "in the morning," namely on the day of eternity: Job 38: "where wast thou when the morning stars praised me together," etc. And then man is heard totally. Or "in the morning," that is, from youth: "I will stand before thee": Lamentations 3: "it is good for a man, when he hath borne the yoke of the Lord from his youth." Ecclesiastes, at the end: "remember thy Creator in the days of thy youth," etc. "Thou shalt hear my voice," because Proverbs 8: "I love them that love me: and they that in the morning early watch for me, shall find me." The second reason for his confidence is that he sees; whence he says, "and I will see": and he expounds this, first how he stands, when he says: "but I, in the multitude." First he says what he sees: namely who are those who are hindered from being heard, and what sort of hindrances these are: and these are the wicked; whence he says "I will see," namely because God, etc. Here two things must be noted. First, that the wicked are excluded from these things. Second, that they are led into the evils of punishment, where he says, "thou hast hated all," etc. Concerning the first he speaks of God as of some man who loves some and hates others. Here a threefold degree can be found: because to one, the sin of the sinner is pleasing; to another, the person of the sinner is pleasing; to another, neither, yet nonetheless he willingly and without indignation looks upon him. But this is not the case in God: because sin is not pleasing to God, nor does He regard familiarity with the sinner. Likewise He disdains to look upon him: and therefore, as to the first, he says, "I will see, for thou art not a God that willest iniquity," that is, sin is not pleasing to thee. As to the second he says: "neither shall the wicked dwell near thee," that is, thou dost not hold him in thy familiarity: Psalm 100: "shall not dwell in the midst of my house," etc. Likewise in the same, 25 (5): "I have hated the assembly of the malignant." As to the third he says, "nor shall the unjust," that is, sinners, "abide before thy eyes," namely of approval: Habakkuk 1: "thy eyes are clean, and thou canst not look on iniquity." Here he shows how they are brought to punishment: and he sets down a threefold order. For there is a threefold degree in the manner in which one hates another. First, one holds him in hatred, willing him evil in one's heart. Second, one carries this out by inflicting punishment. Third, if one has punished, one nonetheless reconciles him to oneself afterward. But God first hates; whence he says, "thou hast hated all," etc. Wisdom 14: "for God hateth alike the ungodly and his ungodliness." But on the contrary, Wisdom 11 (26): "thou lovest all things that are," etc. I answer that God does not hate what He has made, but what He has not made, namely sin. But if we persist obstinately, He hates the sinner insofar as He does not recall him, and orders him through punishments. Second, He inflicts punishment; and therefore he says: "thou wilt destroy all that speak a lie": Wisdom 1: "the mouth that belieth killeth the soul." Note that lying is threefold: namely pernicious, which is done to the harm of another, whether in a spiritual or a temporal matter, as in doctrine; and this is most grave. Jesting, which is spoken for delight. Officious, by which one speaks in order to be of profit, whether temporally or spiritually. And according to Augustine, "no officious lie is without sin": because if you lie in order to free someone, this is not good: for the Apostle says, Romans 3: "evil is not to be done that good may come of it." Moreover, any evil could be done for the sake of some good; nonetheless an officious lie can sometimes be venial. But a jesting lie is always venial. A pernicious lie, however, is always mortal: and it is this that is understood here. Third, God hates in the sense of one inflicting punishments who is not reconciled; whence he adds: "the Lord will abhor the bloody and deceitful man." We abhor those things which we cannot bear even to know of. Men of blood are called those whose disposition is toward the shedding of blood: Proverbs 1: "their feet run to evil, and they make haste to shed blood": 2 Kings 16: "come out, thou man of blood." The deceitful man is one who speaks in guile. But it must be noted that the Psalmist proceeds in an orderly manner: because first a man simply works evil by thinking it; and these God hates. But when they add malice by carrying it out, they provoke God to punish. But when they persist, then God abhors them: Proverbs 17 (16:5): "the life of the wicked is an abomination to God," etc. Consequently, when he says, "but I," he shows how he stands before the Lord: and concerning this he does two things. First he shows how he approaches God. Second, what prayer he offers, where he says, "I will worship." Someone might say to him: you say that "the wicked shall not dwell near thee." But art thou not thyself a sinner? How then wilt thou stand? And therefore he says, "not according to my merits, but in the multitude of thy mercy will I come into thy house," that is, I will draw near to thee, "into thy house." Or, according to the letter, this is called the temple, or the congregation of the faithful: 1 Timothy 3: "how thou oughtest to behave thyself in the house of God, which is the church of God." Daniel 9: "for it is not for our justifications that we present our prayers before thy face," etc. But thou, being a sinner, that is, a man of blood, how dost thou draw near or worship? Certainly, "in thy fear": Ecclesiasticus 1: "he that is without fear cannot be justified"; therefore he says, "in thy fear," namely with reverence. Above he asked that his prayer be heard; here he sets it forth. And first he prays for himself. Second, for others. Concerning the first he does two things. First he sets forth the prayer. Second he sets down the reason for it, where he says, "because there is no." Concerning the first he asks two things; namely to be led and to be directed; and this because man in the world is as on a road: Isaiah 30: "this is the way, walk ye in it." Now those who go along a road need two things: because if the road is not safe, they need a guide; or one to direct them, if it is doubtful. In the world there are enemies on every side: Psalm 141: "in this way wherein I walked, they have hidden a snare for me." Likewise the way is unknown: Job 3: "to a man whose way is hidden," etc. And therefore he first asks, "O Lord, lead me in thy justice," according to thy justice, or that I may walk in thy justice: and this, "because of my enemies": Psalm 142: "thy good spirit shall lead me into the right land: for thy name's sake, O Lord, thou wilt quicken me in thy equity." "Make my way straight in thy sight." Another translation has, "make thy way straight in my sight": the first agrees with Jerome, the second with the Greek; but nonetheless the sense is the same: as if to say: Lord, I am on a hidden way: Proverbs 14: "there is a way which seemeth to a man right: but the ends thereof lead to death"; and therefore, "direct me in thy sight," that is, according to thy providence, because nothing is hidden from thee. Or "in thy sight," that I may always please thee. Or "thy way in my sight," namely that it may always be in my heart, that I may always be able to follow thee. Then, when he adds, "for," he assigns the reason for his petition, and describes his enemies, and the danger that threatens. First from a lack of good. Second from an abundance of evil, where he says, "for their heart," etc. There is indeed a lack, because if they kept peace, I could be at peace with them and go about securely. But "there is no truth in their mouth"; because they have one thing in their mouth and another in their heart: Hosea 4: "there is no truth"; and therefore I cannot go about securely. Likewise there is an abundance of evil. And first as to their scheming, when he says: "their heart is vain," that is, they meditate vain things, things which they cannot attain, namely to deceive the poor who are guarded by thee: Ecclesiasticus 2 (10): "many are the snares of the deceitful." Second, from their greed: because, "their throat is an open sepulchre." The throat serves for taste and for speech. It can be read in one way, so that it is expounded according as it is ordered to speech; as if to say: their throat is an open sepulchre: for as a sepulchre is a place of the dead, and a stench issues from it, so their speeches put others to death, whether spiritually or bodily: 1 Corinthians 15: "evil communications corrupt good manners." Likewise the utterances of such men are foul, because they speak vile things: Ecclesiasticus 2 (13:26): "the bowels of fools belch forth foulness." In another way it may be expounded as to eating and greed: and this we can take either according to the letter; and thus they are an open sepulchre, because they are voracious. And for this reason, that they may fill their voracity, they flatter, and act unjustly. Or figuratively: and just as a sepulchre, of itself, is prepared to receive the dead, so these men are always prepared to deceive: Jeremiah 5: "their quiver is as an open sepulchre." Third, as to their oppression of others, "with their tongues," etc.: as if to say: by smooth words they lead to death: Romans 16: "by sweet speeches and flatteringly seduce the hearts of the innocent": Jeremiah 9: "their tongue is a piercing arrow," etc. This can be the prayer of the just man and of the Church. Consequently, when he says, "judge," he prays for others. And first against the wicked. Second for the good, where he says, "and let... rejoice." Concerning the first he does three things. First he asks for their judgment. Second he determines the manner of the judgment, where he says, "let them fall," etc. Third he assigns the cause of the judgment, where he says, "because they have provoked thee." He says, then, "judge them," since they are evil. But it must be noted that judgment is twofold: namely of discernment, by which even the good are judged: Psalm 42: "judge me, O God, and distinguish my cause," etc. Second, of condemnation: John 3: "he that believeth not is already judged." Here he speaks of the judgment of condemnation, by which the wicked will be judged at the last judgment: whence Jerome has, "condemn them, O God." But on the contrary: Matthew 5: "pray for them that persecute and calumniate you." I answer. It must be said that the prophets, in their prophecy, did not speak by their own will: 2 Peter 1: "for prophecy came not at any time by the will of man, but by the Holy Spirit, etc.." And therefore what they uttered, they said according to the understanding of divine justice: and therefore these were rather predictions of future things than prayers of their own: whence "judge," that is, I know that thou wilt judge. The manner of justice is set down as twofold. First, that they may fail of their intent. Second, that they may be removed from their place. By the first, the evils which they intend are impeded: and therefore he says, "let them fall by their own counsels," that is, their plans: Job 5: "who catcheth the wise in their craftiness," etc. Or "let them fall," that is, let them be punished for their own thoughts: Romans 2: "of their thoughts accusing," etc. But by the second they are expelled from the company of the good; whence it follows: "according to the multitude of," etc. This will be then, when, Matthew 25, it will be said: "depart, ye cursed," etc. Job 18: "he shall drive him out of light into darkness," etc. And he says, "according to the multitude of their wickednesses," because according to these will be the manner of condemnation: Deuteronomy 25: "according to the measure of the sin shall be also the measure of the stripes." The cause is set down: "because they have provoked thee," that is, have provoked thee to anger. This shows in God not anger, but the will to punish. Another letter has, "have embittered thee," who art sweet, by sinning obstinately against thee. Sinners first sin, afterward they aggravate their sin by obstinacy, and then God does not spare, but is provoked, that is, is moved to vengeance: Romans 2: "knowest thou not that the benignity of God leadeth thee to penance? But according to thy hardness..." Deuteronomy 32: "they have provoked me with that which was no god," etc. Consequently, when he says, "and let... rejoice," he sets down his petition. And first he sets it down. Second he adds an exposition, "for ever." Concerning the first he does two things. For first he sets down what he asks, namely joy; whence he says "let them rejoice": for this is the end of all goods. Psalm 67: "let the just feast, and rejoice before God: and be delighted with gladness." Second, for whom he asks it, namely for those who hope; whence, "all they that hope in thee." Consequently, when he says, "they shall rejoice for ever," he first expounds, and says, "let them rejoice." Second, when he says, "they shall hope," where it says, "for thou hast blessed the just." For the joy of the saints in their homeland is everlasting: and therefore he says, "for ever"; and secure; whence he adds, "and thou shalt dwell in them"; full, on account of which he adds, "and they shall glory," etc. It is indeed everlasting, not temporal: Isaiah 51: "everlasting joy shall be upon their heads," etc. Secure, without disturbance: Isaiah 32: "my people shall sit in the beauty of peace, and in the tabernacles of confidence"; and therefore he says, "and thou shalt dwell in them," as a protector: whence Jerome has, "and thou shalt protect them": Apocalypse 21: "behold the tabernacle of God with men, and he will dwell with them." It is also full: and this is clear from four things. First from the glory thence conceived; whence, "they shall glory," because no one glories in a thing unless he possesses it excellently. But the saints possess God most excellently; therefore he says, "they shall glory." Second from the matter: because they glory in a thing most full, and in every good: John 16: "hitherto you have not asked any thing in my name: ask, and you shall receive; that your joy may be full": John 15: "that my joy may be in you," etc. And therefore he says, "in thee." Third from companionship: because a man alone cannot well rejoice in something, but rather when he has friends who share with him in that good: and therefore he says, "all." Psalm 86: "as it were of all rejoicing, is thy dwelling in thee." Fourth from perfection, "who love thee": for this is proper to friends, to rejoice in the good of a friend, nor does a man easily let go of what he loves. Consequently, when he says, "for," he shows why they hope. Because first, on account of the gift of grace. Second, from the mercy of predestination, etc. From the gift of grace indeed; whence he says, "for thou hast blessed the just," namely by giving him special grace: Ephesians 1: "who hath blessed us with all spiritual blessing in heavenly places." And the mercy of predestination: Ephesians 1: "we are predestinated according to the purpose of his will, who worketh all things in all": and this is what he says, "with the shield of thy good will," namely with the eternal will of his mercy, which from eternity has disposed to save: Ephesians 1: "he chose us before the foundation of the world, that we should be holy and unspotted." And when he says "as with a shield," he intimates that the very will of God is good, like a shield against all evils: 2 Kings 23 (22:3): "the Lord is my shield and my strength," etc. Or this is here as a shield protecting, but in our homeland as a shield crowning. For it was the ancient custom of the Romans to use round shields, and in these they had their hope of victory; and when they triumphed, they used that same shield as a crown. And hence the saints are painted with a round shield upon the head: because, having obtained the triumph over their enemies, they bear a round shield after the manner of the Romans upon the head in place of a crown. He says, then: "with the shield of thy good will thou hast crowned us"; as if to say: in place of the shield of our crowning we have thy good will, which here defends us, and there crowns us. On Psalm 6...”

“For there is no faithfulness in their mouth,.... In the mouth of the ungodly, as the Chaldee paraphrase; in the mouth of every one of them, as Aben Ezra interprets it: that is, in the mouth of every wicked, bloody, and deceitful man; of everyone of David's enemies, as Saul, or the conspirators with Absalom his son. There was no steadfastness in them; nothing right, sure, or firm said by them; nothing that could be depended upon; there was "no truth" in them, as the Septuagint, Vulgate Latin, Arabic, and Ethiopic versions render it. And as this was true of David's, so of Christ's enemies; of Herod, and of the Herodians, and of the Scribes and Pharisees; see Mat 2:8; and of the enemies of Christ's Gospel; of all false teachers, who speak not the word faithfully; tell dreams, use the hidden things of dishonesty, walk in craftiness, handle the word of God deceitfully, and speak lies in hypocrisy: there is no certainty in them, nor is any thing they say to be trusted to. And this is the character of wicked men in common: they are an assembly of treacherous men; there is none upright among them; nor is any confidence to be placed in them: the people of God are in danger of being imposed upon and misled by them to their hurt; and therefore the psalmist prays, that the Lord would lead him in his righteousness; their inward part is very wickedness; their heart, which is desperately wicked, exceeding sinful; not only wicked, and very wicked, but wickedness itself. This is the root and fountain of all wickedness, and the reason why there is no faithfulness in their mouth: the word (m) is sometimes rendered, "their inward thought", Psa 49:11; which is the inmost of man, the nearest to him; and which, and even the imagination of it, is evil, and that continually: the word (n) translated "wickedness" signifies woes, calamities, and mischiefs; and such the wicked hearts of men are full of, and are continually devising against the people of God, and his righteous cause. And this is the just character of ungodly men, even though they may profess to know God, have a form of godliness, and be outwardly righteous before men; as these were David was concerned with; their throat is an open sepulchre; or as one, as the Targum paraphrases it; to which the throat of wicked men may be compared for its voracity and insatiableness; the grave being one of those three or four things, which never has enough or is satisfied. And this is true of the throat, whether it be considered as an instrument of speech, and throws out devouring words to the prejudice of the characters and reputations of others; or as an instrument of swallowing meat and drink, and where the pleasure of appetite is; and so may be expressive of the eager desire of the wicked after sin, who drink up iniquity like water; and of their delight in it, and their fulness of it, and yet still greedy, insatiable, and not to be satisfied: and their throat may be compared to an open grave for the nauseous stench it emits; corrupt communication, filthiness, and foolish talking, proceeding out of it; and horrible oaths, curses, imprecations, and blasphemies, being belched out through it; and for the danger which is by it, since into it men may fall unawares; and so the evil communications of wicked men corrupt good manners, and do great mischief to those who fall into company with them; they flatter with their tongue; or, "make it smooth" (o); use oily expressions, soft language: or, "part" or "divide" (p) their tongue; are double tongued and double hearted; and so deceive persons, as the apostle interprets it in Rom 3:13. They flatter God himself, drawing nigh to him in an hypocritical way; they flatter men, their neighbours, and impose upon them; they flatter princes, and such parasitic people were about David. And such are false teachers, who prophesy smooth things, and with good words and fair speeches deceive the hearts of the simple; or, which account there is great reason to pray to be led and directed by the Lord. (m) , Sept. "cor", V. L. i.e. "cogitatio", Muis. (n) "aerumuae", Junius & Tremellius, Piscator, Gejerus; "calamitates", Cocceius; so Ainsworth. (o) "levigant, seu emolliunt", Piscator, Gejerus. (p) "Divident vel dispertient", Mariana.”